{
  "verse_id": "4.41",
  "mūla": {
    "devanāgarī": "योग-संन्यस्त-कर्माणं ज्ञान-संछिन्न-संशयम् | आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय",
    "iast": "yoga-saṃnyasta-karmāṇaṃ jñāna-saṃchinna-saṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya",
    "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 41",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "saṃnyasta",
      "lemma": "saṃ-√nyas",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संन्यस्त"
    },
    {
      "surface_form": "karmāṇam",
      "lemma": "karman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कर्माणम्"
    },
    {
      "surface_form": "jñāna",
      "lemma": "jñāna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ज्ञान"
    },
    {
      "surface_form": "saṃchinna",
      "lemma": "saṃ-√chid",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संछिन्न"
    },
    {
      "surface_form": "saṃśayam",
      "lemma": "saṃśaya",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संशयम्"
    },
    {
      "surface_form": "ātmavantam",
      "lemma": "ātmavat",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मवन्तम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "karmāṇi",
      "lemma": "karman",
      "grammar": "nominative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "येन परमार्थदर्शिना धर्माधर्माख्यानि तं योगसंन्यस्तकर्माणम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "न निबध्नन्ति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "न निबध्नन्ति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "येन तं पुरुषं कर्माणि स्वफलैर्निबध्नन्ति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "येन। यद्वा परमार्थदर्शनलक्षणेन योगेन संन्यस्तानि त्यक्तानि कर्माणि येन तं योगसंन्यस्तकर्माणम्। संशये सति कथं योगसंन्यस्",
          "school": "advaita-bhakti",
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        }
      ],
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    },
    {
      "surface_form": "nibadhnanti",
      "lemma": "ni-√bandh",
      "grammar": "present indicative 3rd person plural verb",
      "senses_attested_in_panel": [
        {
          "sense": "अनिष्टादिरूपं फलं नारभन्ते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अनिष्टमिष्टं मिश्रं वा शरीरं नारभन्ते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "निबध्नन्ति"
    },
    {
      "surface_form": "dhanañjaya",
      "lemma": "dhanaṃjaya",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "।।यस्मात् कर्मयोगानुष्ठानात् अशुद्धिक्षयहेतुकज्ञानसंछिन्नसंशयः न निबध्यते कर्मभिः ज्ञानाग्निदग्धकर्मत्वादेव यस्माच्च ज्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "धनञ्जय"
    }
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      "verse": "4.27",
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    },
    {
      "verse": "4.28",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "6.1",
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    {
      "verse": "6.4",
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    {
      "verse": "3.3",
      "type": "cross-chapter thematic parallel",
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  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_4.41",
        "anandgiri_4.41"
      ],
      "score": 0.5,
      "english_rendering": "One who has renounced all action through the yoga of ultimate discernment (paramārtha-darśana, 'direct vision of the highest reality') — and whose doubt has been severed by the knowledge that the individual self and Īśvara are one — is called yoga-sannyasta-karman ('one whose actions are renounced through yoga'). For such a person, actions perceived as modifications of the gunas do not bind, nor do they generate desired or undesired fruits. Doubt dissolved, bondage cannot take root: the ātman (self), self-possessed and undistracted, stands beyond the reach of karma.",
      "divergence_note": "Śaṅkara: 'ज्ञानेन आत्मेश्वरैकत्वदर्शनलक्षणेन संछिन्नः संशयो यस्य' — doubt severed by knowledge whose mark is seeing the oneness of ātman and Īśvara."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_4.41",
        "vedantadeshika_4.41"
      ],
      "score": 0.5,
      "english_rendering": "One who has renounced action in the form taught by Bhagavān — wherein karma itself becomes suffused with the quality of ātma-jñāna (self-knowledge) — is called jñānākāratāpanna-karman ('action that has assumed the form of knowledge'). Doubt about the ātman is severed by the taught knowledge, and the person becomes manasvī (one of steady mind), firmly established in what has been instructed. Even the vast accumulation of prior karmas that would otherwise cause bondage cannot bind this ātmavat (self-possessing) soul.",
      "divergence_note": "Rāmānuja: 'यथोपदिष्टयोगेन संन्यस्तकर्माणं ज्ञानाकारतापन्नकर्माणं... बन्धहेतुभूतप्राचीनानन्त कर्माणि न निबध्नन्ति' — even infinite prior bondage-causing karmas do not bind."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_4.41",
        "jayatirtha_4.41"
      ],
      "score": 0.5,
      "english_rendering": "The *paratantra* (eternally dependent) *jīva* who has surrendered all action through *yoga* — *yoga-saṃnyasta-karmāṇam* — and whose doubt (*saṃśaya*) regarding Hari's absolute *svatantra* (independently real, self-sufficient) supremacy has been severed by *jñāna* — *jñāna-saṃchinna-saṃśayam* — is not bound (*na nibadhnanti*) by *karma*. The *ātmavantam* here names not self-sufficiency but possession of right orientation toward the *ātman* as Hari's dependent: the *jīva* who knows its own *paratantra* nature stands freed from karmic bondage. *Pañca-bheda* (the five-fold real distinction) is not dissolved in this liberation; the *bheda* (real distinction) between Lord and *jīva* remains fully intact. Freedom from *karma* is not an autonomous achievement of the *jīva* but follows solely from Hari's grace operating through the *jīva*'s *bhakti* (devotion) — an ontological subordination, not an independent knowledge-event. *Saṃśaya* regarding Hari's *taratamya* (graded ontological hierarchy) at the apex is the root of bondage; *jñāna* that severs it is itself *Hari-prabhā*, illumination granted by Hari, not self-generated. Thus *karma* binds only those who assert a false independence the *jīva* never possessed.",
      "divergence_note": "Mādhva and Jayatīrtha are silent on this verse; the reading draws directly from Dvaita *siddhānta*: *paratantra* *jīva*, grace-dependent liberation, and the permanence of *bheda* even in the freed state.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_4.41"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha praises the one who stands at the convergence of both paths: outwardly engaged in kriyā (action) with equanimity in success and failure alike — and inwardly free of any bond to the inner organ. This is the dhīra (resolute one) — śūnya (empty) of any antaḥkaraṇa-saṃbandha (connection to inner faculties as possessions), whose doubt has been cut by the Sāṃkhya-knowledge distinguishing ātman from anātman. Such a one is kevalam ātmavant ('exclusively self-possessing') and not anātmābhimānavant ('identified with what is not-self'): therefore performed actions do not bind.",
      "divergence_note": "Vallabha: 'केवलमात्मवन्तं न तु केवलमनात्माभिमानवन्तं पुरुषं क्रियमाणानि तानि कर्माणि न निबध्नन्ति' — a crisp binary: ātman-identified vs. anātman-identified."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_4.41"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads this verse as the summation of both chapters — the two-tier brahma-niṣṭhā (steadfast absorption in Brahman) of karma and jñāna. One who has dedicated all action to Parameśvara (the Supreme Lord) through yoga-as-worship, whose doubt — rooted in deha-abhimāna (identification with the body) — has been severed by the knowledge of the non-doer ātman, and who is apramādin (vigilant, not heedless): such a person is not bound even by lokasaṃgraha-artha (world-sustaining) or svābhāvika (natural, spontaneous) action.",
      "divergence_note": "Śrīdhara: 'योगेन परमेश्वराराधनरूपेण तस्मिन् संन्यस्तानि समर्पितानि कर्माणि... अतश्च ज्ञानेनाकर्त्रात्मबोधेन संच्छिन्नः संशयो देहाद्यभिमानलक्षणो यस्य'."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_4.41"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana holds open both readings: yoga as samata-buddhi (equanimous awareness) offered as Bhagavad-ārādhana (worship of the Lord), or yoga as paramārtha-darśana (vision of ultimate reality) that abandons action entirely. Either way, jñāna here is ātma-niścaya (settled conviction about the self), and the prerequisite is apramāditva (perpetual vigilance), because without it knowledge cannot arise. The ātmavat (self-collected one), free from the distraction of viṣaya-paravaśatva (captivity to sense-objects), is not bound by actions performed for lokasaṃgraha (world-order) or by mere vṛthā-ceṣṭā (purposeless movement): no body — neither undesired, desired, nor mixed — is generated.",
      "divergence_note": "Madhusūdana: 'विषयपरवशत्वरूपप्रमादे सति कुतो ज्ञानोत्पत्तिः... आत्मवन्तमप्रमादिनं सर्वदा सावधानं' — apramāditva as the necessary condition for jñāna-arising."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Dhanañjaya",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "कर्माणि",
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        "1.1",
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        "5.10",
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        "12.10",
        "13.29",
        "18.6",
        "18.41",
        "18.57"
      ]
    },
    {
      "list": "ज्ञान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
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    {
      "list": "ज्ञानसंछिन्नसंशयम्",
      "role": "supporting",
      "other_verses_in_list": [
        "4.42"
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    },
    {
      "list": "धनञ्जय",
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      "other_verses_in_list": [
        "1.15",
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        "18.29",
        "18.72"
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    },
    {
      "list": "न कर्माणि",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
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    },
    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
        "bg-mula",
        "bg-shankara",
        "bg-ramanuja",
        "bg-madhva",
        "bg-vedantadeshika",
        "bg-vallabha",
        "bg-jayatirtha",
        "bg-anandgiri",
        "bg-sridhara",
        "bg-madhusudan"
      ]
    },
    "extraction_date": "2026-04-21",
    "score_methodology_documented_at": "Paper 1, Section II.B",
    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
    "post_generation_repairs": [
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "saṃnyasta: saṃnyas -> saṃ-√nyas",
          "saṃchinna: saṃchid -> saṃ-√chid",
          "nibadhnanti: nibandh -> ni-√bandh"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If karma binds only through doubt and identification, what exactly is 'doubt' here — epistemological uncertainty or existential self-misidentification?",
    "Śaṅkara requires ātma-Īśvara oneness as the content of liberating knowledge; Rāmānuja requires ātma-knowledge that preserves distinction — can the same verse verse hold both without equivocation?",
    "Vallabha's binary (ātmavant vs. anātmābhimānavant) implies identification is itself the binding mechanism — does that mean karma has no intrinsic power to bind, and bondage is always a category-error?",
    "Madhusūdana's 'apramāditva as prerequisite for jñāna' introduces a teleological loop: vigilance generates knowledge, knowledge enables non-binding action. Is this circular, or is it a bootstrapping protocol?",
    "Rāmānuja specifies that infinite prior (prācīna) karmas also cease to bind — does this imply retroactive liberation from accumulated saṃskāras (latent impressions), not merely prospective freedom?",
    "Śrīdhara explicitly includes svābhāvika (spontaneous, nature-arising) action as non-binding — does this dissolve the distinction between deliberate niṣkāma-karma and unreflective habit?",
    "Madhva's silence on this verse: is the absence strategic — does Dvaita siddhānta find the verse's grammar of self-possession philosophically incomplete without explicit reference to Hari's will?"
  ],
  "everyday_applications": {
    "advaita": "When facing a demanding project, act with full competence while recognizing that the 'doer' is a functional construct, not the ground of your identity. Notice how the sense of anxious ownership around outcomes arises precisely when you forget paramārtha (ultimate reality) — and dissolves in moments of total absorption. The work proceeds; the binding does not.",
    "viśiṣṭādvaita": "Before beginning a task, consciously offer it to Bhagavān — not as a ritual disclaimer, but as a resetting of orientation. As Rāmānuja stresses, even an infinite backlog of consequences from past choices cannot bind a mind that is manasvī (steady) and established in what has been taught. Treat professional commitments as kainkarya (service); the result belongs to the Lord, not to your résumé.",
    "dvaita": "Acknowledge that whatever skill or insight you bring to a situation is a derived capacity — sustained by a power not of your making. This is not self-deprecation; it is accuracy. Acting from this acknowledgment removes the brittle urgency of proving independent excellence, and opens space for Hari's will to operate through you without your resistance.",
    "śuddhādvaita": "Vallabha's dhīra is outwardly ordinary — engaged, capable, responsive — but inwardly antaḥkaraṇa-śūnya (empty of inner-organ possession). In practice: bring full energy to what is in front of you, but catch the moment when you begin identifying with the role ('I am the one who solved this'). That identification is anātmābhimāna (misidentification with non-self). Return to the bare fact of awareness — that is Kṛṣṇa's prasāda (grace-gift) operating as you.",
    "bhakti": "Śrīdhara's apramādin (the vigilant one) is the practical key. Maintain a quality of alert sincerity in action — not anxious monitoring, but the attentiveness of genuine care. Dedicate the action to Parameśvara at the outset; let deha-abhimāna (body-identification) be the doubt you watch dissolve rather than suppress. Even routine, lokasaṃgraha (world-sustaining) work — meetings, errands, caregiving — is included: none of it binds the vigilant devotee.",
    "advaita-bhakti": "Madhusūdana's emphasis on apramāditva (perpetual wakefulness) is actionable as a daily discipline: remove the conditions that produce viṣaya-paravaśatva (captivity to distraction) — not by avoidance, but by maintaining the samata-buddhi (equanimous awareness) that converts engagement into worship. The synthesis he offers means you need not choose between jñāna and bhakti orientations: sustained attention itself is the Bhagavad-ārādhana (offering to the Lord), and it simultaneously clears the ground for ātma-niścaya (settled self-knowledge)."
  },
  "primary_meaning": "When you have surrendered action through yoga, cut doubt with knowledge, and stand possessed of yourself, Dhanañjaya, no karma can bind you."
}